A Closer Look at the Oaths in Surat Al-Tīn 95

Surat At-tīn is analyzed here on this blog, where I discussed how “all four oaths are possibly places where significant messages were sent to their respective messengers.” Here I want to examine the oaths a bit further to reveal an even bigger picture. 

These oaths are the first three ayat/verses of this sura which has a total of eight (8) ayat. Notice the first aya contains two different oaths, both of which are fruits, the fig with many seeds and noted for its sweet flesh, and the olive with one seed/ pit, not sweet but known for its oil. In the 3rd and 4th oaths located in the 2nd and 3rd ayat (a {2,3,4} set) Allah swears by two places: Mt. Sinai, a “wild/natural” place away from people, and Makkah, a city, which is in essence a civilized place, a human construct. It’s not referring to the Kaaba but rather to the city itself as a secure place. Of course all 3 ayat containing 4 oaths (a {3,4} set) relate to the sending of Divine revelations through prophets; all these meanings tie together. 

Celestial Realm (19) vs Earthly (7) Realm Graphics

This graphic compares the upper (celestial) and lower (earthly/ dunya) hemispheres of the Quranic Architectural Chart. If we add the house (pie section/ month/ first 12 suras’) numbers as “opposite side” adjacent pairs, as shown by connecting lines in the illustration below, we find an interesting pattern that highlights the significant numbers 7 and 19 in the Quran. The dark line separates the two hemispheres, the upper half representing the “celestial timeless realm” and the lower half representing the “earthly/dunya realm of time,” a central theme in the Quran.

The large numbers of the first 12 suras are also the house or pie section numbers. A darker line divides the upper and lower hemispheres. Note the sums of the connected house numbers are highlighted in yellow to show the 7’s in the lower and the 19’s in the upper hemispheres.

The sums in the lower half all added to 7 (highlighted in yellow), and sums in the upper half all added to 19 (also highlighted in yellow), indicating the significance of these two numbers may relate to the two realms these hemispheres represent. The two realms are discussed at length in a previous post as the Unseen Al-Ghaib, which points out: “The ‘seven heavens’ likely involve ‘dimensions’ or worlds/realms’ between which are partitions (the word hijab), an example being the jinn, creatures normally invisible to humans.” But these seven heavens are likely not all in the Unseen realm; the stars we see at night are in the “lower heaven” which we can see (37:6). And although we cannot see the jinn, they are nonetheless part of the dunya, the lower realm (34:14, 72:8). Below we examine the numbers 7 and 19, and what they could mean in light of the graphic above. The number 7 is repeated more often (27x) than 19 (1x), and there may be a reason for this.

The Quran’s Astronomical Accuracy in One Small Detail, and More

The Bible, The Quran and Science, by Maurice Bucaille (Seghers, 1976), a French physician, famously correlates a number of significant and relatively recent scientific discoveries with the Quran’s text. It spawned a great deal of interest, leading to people finding many similar correlations. While recently rereading it, I found mention of the distance of the sun from our galactic center at the time of the book’s writing. It was in reference to an aya (31:29) which states “He has subjected the sun and the moon, each orbiting for an appointed term,” which corresponds to the orbit of the sun around the center of our galaxy, a detail that was unknown even long after the Quran was sent. Note that such correspondences are not intended to “prove” a scientific fact but rather to show Allah’s power and knowledge as Creator. Being curious, I looked up the most recent and accurate estimate of that distance and discovered a fascinating connection.

Wives, Angels’ Wings, and the {2,3,4} Set in the Quran

Scholars have over time pondered two ayat – 4:3 and 35:1 which concern the elements named in the title above – connected somehow by the curious fact that each mentions the phrase “two and three and four.” Why are these specific numbers mentioned this unusual way? In light of what was previously discussed as a {3,4} set, which indicated the Quran’s architecture may be based on Allah’s name in Arabic, I’ve found that this Quranic {3,4} set is also part of a {2,3,4} set, matching the numbers given in these two ayat. By “set” I mean a group of objects (or “elements,” in this case from the Quran) as per set theory. Now, I’m no mathematician, but for me it’s a way of seeing these numbers as part of a fascinating structure in the Quran, found in Allah’s name in Arabic, the Basmalah, and how the last three surahs in the Quran connect to the first as we shall explain – and more. So first, we examine the two ayat, the meaning of “2 and 3 and 4” in each context, and how it relates to the Quran’s structure.

The Four Great Suras of Salat (Prayer)

(Note: New Improved Post, removed the excess for a different post.) The four suras (like chapters/sections) of the Quran most frequently recited in the canonical Islamic prayer called salat are the first sura, Al-Fatiha “The Opening” (1), the quintessential prayer of salat, and the final 3 suras, Al-Ikhlas “Sincerity” (112), Al-Falaq “Daybreak/ Breaking-open” (113), and An-Nass “The People” (114). They are all short suras, making them easy to recite. Allah the All-Merciful wants this prayer to be easy for us, and at the same time a powerful and effective “connection” to Him, to His all-encompassing power and mercy. These four suras form a {2,3,4} set, with three (3) together at the end, and the fourth (4) in the very beginning, and two of these suras form a pair (2) in the “middle.” Thus the end of the Quran re-connects us to the beginning, analogous to how Resurrection and Judgment Day reconnect us to Allah in paradise where Adam was created at the beginning of humanity – if we had faith in Allah, and made a genuine effort in Allah’s path of justice and compassion.

The Name Al-Rahman and Its Significance in the Quran

The name Al-Rahman as explained here is most meaningful when interpreted as the Almighty, forming a clear Yang/Yin relationship with the name Al-Raheem, the All-Merciful. It is mentioned 57 times in Quran, in 56 ayat (because one aya contains 2 mentions) in 18 suras. This subject is so vast it needs multiple posts, but here I will try to convey the Quranic significance of the name to begin with.

Everything in the Basmalah is important, far more than most of those who analyze Quranic structure think. But the name Al-Rahman is particularly so, and also not well-understood, or at least the translations and a number of presumptions do not take into account all the indicators of its depth of meaning. Here we list some important indicators of that meaning.

Tragedies of Epic Scope

How will we answer her? When will the Zionists be held accountable for any of their many atrocities? Right now the tide is turning against them and they are unable to perceive it or prevent it insha’Allah. Meanwhile the genocide of Palestinians continues unabated. Zionists (not to be confused with Jews; Zionism is an ideology not a religion) do not believe Divine retribution could ever apply to them, as “chosen people,” and so they refuse to think the Biblical laws regarding justice, such as the Ten Commandments, could apply to them, because they’ve found a “workaround.” Zionism is actually antisemite, because it wants people to think they follow God’s law and they use religion for public relations. But in reality they do not actually follow the Torah or represent Jews or Judaism at all. It’s called playing with words, mixing truth with falsehood to justify crimes against humanity. The aya below is speaking of Bani Isra’il or “the children of Israel (prophet Jacob),” the ancestors of modern Jews.

‘Abad Al-Rahman: Who Are Special to the Almighty?

This is the question answered in the ayat 25:63-77, the very end of Surat Al-Furqan, the Criterion. And here is Allah’s Book, the Quran, also referred to as Al-Furqan, the Criterion, giving us in these ayat/verses the detailed criteria required to be Al-Rahman’s chosen servants/worshipers. And the plural ‘abad is for “worshipers” in particular, people whose service is in their devotion to Him. And the name Al-Rahman focuses on His Authority, the Authority to punish or be merciful, for it is His unfathomable almighty power that empowers His mercy and love. In the videos below, Nouman Ali Khan presents a discussion of the meaning of these ayat and importantly, how to apply them to our lives. Below that I’ve listed the relevant ayat from the Quran and a brief explanation of the conclusion.

Who “Allah Guides/ Allah Does Not Guide”

Guidance is one of the main purposes of the Quran, and Allah frequently describes what guidance is and how to receive it, how to distinguish between good and evil. These two phrases “Allah guides/ Allah does not guide” appear in the Quran 35 times – 5×7 –  in 34 ayat – a {3,4} set – 24 times in reference to whom He does not guide, and 11 times in 10 ayat referring to whom He does guide. There are correspondences between these and the narratives of the creation of Adam. For example, the verse numbers in bold below match the numbers above:

the two tests…of the central ayat (34, 35): 34 testing Iblees/Satan as well as the angels, and 35 testing Adam/Eve, the human.

The “central ayat” are two verses in the center of the ring composition of this narrative. The central theme was to test both Iblees and humanity (as the first pair). Satan/Iblees failed the test out of defiant disobedience, devoid of humility before Allah. Although Adam/Eve also disobeyed Allah, they were tricked and then forgot; they did not disobey out of arrogance but rather immediately turned to Allah in humility and shame and a desire to return to Him, unlike Satan. So Allah gave them words to ask for forgiveness and forgave them. .

The Quran’s References to the Moon and What They Mean

Most common counts of the moon in the Quran consider only the word qamar, the standard word for moon in general, mentioned 27 times, the sidereal lunar cycle count. But in the Quran are two more words related to the moon: alahilla, crescent moons, the plural of hilal; and badr, which means “full moon,” but is it used in reference to a famous battle victory, not the moon, except symbolically, which would have been understood by the Arabs at the time the Quran was sent. If we include these, the lunar mentions in the Quran increase to 29 mentions in 28 ayat (verses) and 25 suras. But if we choose not to count the Badr reference, the total would be 28 lunar mentions in 27 ayat in 25 different suras. In all three cases the numbers of mentions and ayat are “lunar numbers,” relating to cycles of the moon. Here we discuss how these mentions are arranged in the Quran and examine the ayat that use the two words different from the word qamar, showing how the word badr as symbolic refers to the apex of the moon’s luminescence as an example of how a battle victory can be a shining light or possibility for a beleaguered people, giving them patience through the “darker” or more difficult days.

What Does the Quran Say about Jesus’ “Second Coming?” And about Masih Al-Dajjal, the Antichrist?

First, the Quran says nothing about a “second coming” or “return” of Jesus/Isa, nor does it mention an Anti-Christ/Masih Dajjal or anything similar. This itself is a serious omission for such a significant and unprecedented event. But there is an aya in the Quran (43:61) that is often construed to possibly “fit” the idea that Jesus might somehow be “coming back.” And there are many hadiths which mention this idea. Hence for many Muslims, it’s a done deal. But how reliable are those hadiths and do they contradict the Quran? For one thing, the Quran, unequivocally states that prophet Mohammad is the “seal” of the prophets (33:40). The word khatam or “seal” is significantly different than to say “the last” or akhir prophet. A “seal” as used in the Quran means an irreversible decree from Allah Himself, the same word used repeatedly to say Allah “sealed the hearts” of rejectors/disbelievers (4:155, 9:87, 9:93, 16:108, 47:16, 63:3). Once Allah “seals” a person’s heart, there’s no turning back. For Jesus/Isa to come after Mohammad would “break the seal” and it doesn’t change this fact that Isa was not a new prophet. In fact, it goes against the Way of Allah with his prophets, discussed below, as well as breaches the impassable barrier between this world and alghaib – the unseen, which in this case refers to Allah’s timeless realm – and this is simply never allowed. There’s no room for equivocation! 

More Du’as for Forgiveness in the Collective Voice

In my previous post of du’as for forgiveness in the collective voice, I had no time to list them all. Here are the rest, including du’as from Moses and his people, from righteous people whose du’a is quoted by Allah on Judgment day as an example of behavior earning paradise, from prophet Ibrahim/Abraham and the people who followed him (whom we don’t hear much about), as well as Adam/Eve (she is not named in the Quran which gives relatively few names for people, but simply referred to as his wife), because the wording of their du’a  is almost identical to that of Bani Isra’il (children of Israel/Jacob) expressing regret after worshiping the golden calf. (Incidentally, the featured photo above is from a collective salat by American Muslims protesting former president Trump’s “Muslim ban.”)

Du’as for Help against Injustice and Oppression

Here we specifically refer to a group or community (which could be a town or “nation”) of people who collectively engage in oppression and evil/harm against another group of people, and the du’as of those who are the victims. The children of Israel, as described in the Quran, were oppressed by the Pharaoh and his nation (the civilization and people of ancient Egypt), and below is their du’a for deliverance from that oppression. Later, the Muslim community was persecuted by many of their own relatives and neighbors who rejected the faith revealed to Prophet Mohammad, for whom the Quran gives us another du’a below. We now have a world where countless Muslims are persecuted in many different countries and communities by wicked and evil conglomerates, from local regimes to international covert agencies. And their deliverance still begins with a du’a, calling upon Allah the Almighty Whose might and weaponry against these satanic forces, despite their conspiracies and bravado, should never be underestimated. 

Du’a for Paradise in the Quran

One place where almost everyone wants to go, even some who don’t believe it actually exists, is paradise. Muslims understand it to be an actual place with a real description in the Quran of absolute bliss and satisfaction, assured that it is an unimaginable eternal reward from Allah. And asking for paradise is an acknowledgement of its reality in the Hereafter, indicating we aspire to be good people who strive in faith and charity to be accepted by the All-Merciful, and thus is a good thing to do. Our example of a du’a for paradise to be our eternal home is from an unusual source: Pharaoh’s wife. 

Allah Loves/Does Not Love – How to Be the Best Human Possible

There are exactly the same number of ayat that include the statement “Allah loves…” as those that include the statement “Allah does not love…” — 16 times each, a total of 32. We’ve analyzed the two groups and although they have the exact same number of aya references, the qualities they name are not equal in number. There are 8 basic good attributes Allah loves in people, and 10 basic harmful attributes Allah does not love in people. Although they are mentioned the same number of times, comparing the attributes teaches us that attitude is more important than the acts themselves, because the attitude is in the heart, and leads us to the choices we make. 

Du’a for Parents

This is a du’a given to us by the All-Merciful to ask for blessings and forgiveness for our parents. In the first part of this aya, we are actually enjoined to offer this du’a in love and humility. 

وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّيَانِى صَغِيرًا

And lower to them the wing of humility out of mercy and say, “My Lord, have mercy upon them as they brought me up [when I was] small.” (Al-Isra’ 17:24)

rabbi ir’ḥamhumā kamā rabbayānī ṣaghīra

This same du’a is often recited among other supplications during the Hajj. Other du’as are below.

Du’as for Patience

Patience is frequently enjoined throughout the Quran, and it is not always easy to have it; thus the Quran shows us du’as for patience. There are two examples; we can ourselves simply ask for His help in becoming more patient, and these examples can give us words and encouragement. We can say “grant us patience,” but the word in the Quran is afrigh ʿalaynā, which means “pour upon us,” also translated “shower us with” – the word afrigh meaning to “pour.” This expresses the need for a great deal of patience and indeed the two examples are of those fighting Galut or Goliath, who was a daunting opponent, and the Pharaoh’s magicians after he said he will crucify them. Obviously these are extreme circumstances requiring extraordinary patience. Here are their du’as:

Du’as for Forgiveness in the Collective Voice

There are so many du’as for forgiveness in the Quran, one wonders why people seek du’as from sources other than the Quran, since these are known to be given to us directly from Allah. This post shall discuss those which are given in the collective voice, using the plural us. Al-Fatiha, which is our prime du’a in the Quran and in salat as well, is in that collective voice. Even though one individual may be reciting, that one is also imploring Allah on behalf of humanity as a whole. The “us” is also referring to fellow believers, those who worship Allah as a whole. But only Allah truly knows who is a believer and who is not; so our prayer is often unspecified and thus praying for “all-in-all.” In the context of the du’a, for example, asking Allah to help us against the “nation” or “people” of deniers/wrongdoers, this du’a is accordingly more specific. In either case, we are not praying for ourselves or even others individually. Below are four important du’as for forgiveness in the collective voice (out of a total of eight) with transliterations, given to us by our All-Knowing Merciful Lord. 

Du’as for a Safe Journey or Trip, from Noah and More

Below are du’as for both long journeys such as that of Noah (reminding us that life itself is a journey to Allah), and shorter trips, as we commonly take daily. The Quran’s narratives of Prophet Noah focus on the ark/ship (in Arabic not a separate word but the same used for any ship) as essentially the refuge that protected he and those with him from the catastrophic flood. It was about the believers being saved by Allah whereas the rejecters/deniers were all drowned. The ship was built over time under Allah’s guidance and also revelation as to how to build it in the same way that the Quran was revealed to prophet Mohammad. Thus the ark is also a metaphor for the Quran itself – those who read and internalize (understand and act upon) its message are like those who boarded the ark, but the catastrophe in this case is Judgment Day and the Finality Al-Akhira – likewise, the those who deny or reject the Quran’s message (including previous revealed scriptures) will be “drowned” in that ultimate catastrophe. Thus prophet Noah’s du’a for a safe journey is also more than that – we can consider it a du’a both for a specific safe journey within this life and a safe journey through our lifetime “in the ark” of the Quran to the Finality. 

Du’a of Facing Allah – Du’a At-Tawajhu

This is a du’a combining 3 Quranic ayat, to be recited at the beginning of the salat prayer before Al-Fatiha. It is called du’a at-tawajhu, which means “du’a of facing Allah.” Surprisingly, I found nothing about it online except some “study notes” for the Bayyinah Institute on a separate website that appears to keep such things online, but it gave no explanation of how it is used, just the du’a and a translation with some notes. It’s basically the du’a of prophet Ibrahim (Abraham), connected to a completion of that du’a given to prophet Mohammad at the end of the same sura (Al-An’am), and a powerful expression of faith in Allah alone (monotheism).